Wątek:Benio1230 pl/@comment-8268727-20170226132936/@comment-8268727-20170528152840
Wiem że tutaj jest dużo cytatów z którymi nic nie robimy, ale znalazłem już następne. Temat poruszany to między innymi czy Święty Patryk był katolickie, albo czy koscioły Celtyckie były katolickie. "The place of his birth was Bonnaven, which lay between the Scottish towns Dumbarton and Glasgow, and was then reckoned to the province of Britain. This village, in memory of Patricius, received the name of Kil-Patrick or Kirk-Patrick. His father, a deacon in the village church, gave him a careful education." (Dr. August Neander, General History of the Christian Religion and Church, Vol. II, p.122. Boston: 1855). "Patrick himself writes in his Confession: 'I, Patrick, ...had Calpornius for my father, a deacon, a son of the late Potitus, the presbyter, who dwelt in the village of Banavan....I was captured. I was almost sixteen years of age...and taken to Ireland in captivity with many thousand men.'" (William Cathcart, D. D., The Ancient British and Irish Churches, p.127). "Patrick, a son of a Christian family in southern Scotland, was carried off to Ireland by pirates about 376 A. D. Here, in slavery, he gave his heart to God and, after six years of servitude, escaped, returning to his home in Scotland. But he could not forget the spiritual need of these poor heathen, and after ten years he returned to Ireland as a missionary of the Celtic church." (ibid, p. 70). "There is here a hiatus of unknown length in his life; a chasm, however, which his midiaeval biographers have filled up according to the liveliness of their fancy, or the supposed credulity of their readers. They wrote of his studying with St. Germain, and of his attending a monastery near the Mediterrenean, and finally of his going to Rome and receiving ordination from the pope. All these are mere inventions, and were not put forth till more than five hundred years after St. Patrick's death, and all of them are presented without a shadow of proof....In the establishment of his Church, St. Patrick in no instance ever appealed to any foreign Church Rome, or anywhere else, pope or bishop. In his Epistle to Coroticus (sect. 1), he simply announces himself as bishop: 'I, Patrick, an unlearned man, to wit, a bishop constituted in Ireland: what I am I have received from God'...These well authenicated statements of St. Patrick concerning himself are wholly at variance with those of Probus and Joscelyn, who, for the first time, put forth their fabrications full five hundred years after his death. In regard to his studying with St. Germain at Tours, and of his going to Rome for ordination, all these stories were invented in the 10th or 12th century. Joscelyn, who wrote the fullest life of the saint, about A.D.1130, has, in one sense, really the praise or dispraise of bringing the Irish Church into that of Rome. The abbe, not being embarrassed with facts, dates, or contemporary history, wrote easily and readily, and presented a life of the Irish saint that exactly suited his times, in the beginning of the 12th century. He represented St. Patrick and the early Church of Ireland in the 5th century as exact models of his own in the 12th. This life of the saint was readily received and adopted as the only true one by the Roman Catholic Church, and it has ever been the 'storehouse' from which his numerous and papal biographers have drawn their materials. After the publication, and the general reception of this book, there was no hesitation in the full acknowledgment of all the Irish Christians, and of St. Patrick among them. Archbishop Usher, on the Religion of the Early Irish, asks (iv, 320): 'Who among them early Irish was ever canonized before St. Malachias, or Malachy, was?' (A.D. 1150). St. Patrick himself seems never to have been sainted till all Ireland was sainted or canonized." (McClintock and Strong, Cyclopedia of Biblical, Theological, and Ecclesiastical Literature, Vol. VII, pp.774,775; article: Patrick, St.) "There is strong evidence that Patrick had no Roman commission in Ireland...As Patrick's churches in Ireland, like their brethren in Britain, repudiated the supremacy of the popes, all knowledge of the conversion of Ireland through his ministry must be suppressed Rome....There is not a written word from one of them popes rejoicing over Patrick's additions to their church, showing clearly that he was not a Roman missionary....Prosper does not notice Patrick....He says nothing of the greatest success ever given to a missionary of Christ, apparently because he Patrick was not a Romanist....Bede never speaks of St. Patrick in his celebrated 'Ecclesiastical History.'...So completely buried was Patrick and his work by popes and other Roman Catholics, that in their epistles and larger publications, his name does not once occur in one of them until A. D. 634." (William Cathcart, D. D., The Ancient British and Irish Churches, pp.83-85) "Palladius was sent by Celestinus, the Roman pontiff, to the Scots Irish that believed in Christ." (Bede, Ecclesiastical History, p.22) But "he left because he did not receive respect in Ireland" (William Cathcart, D. D., The Ancient British and Irish Churches, p.72). "That the light of Christianity dawned upon these islands in the course of the first century, is a matter of historical certainty" (Richard Hart, B. A., Ecclesiastical Records, p. vii; Cambridge: 1846). "The Christianity which first reached France and England (i.e., Gaul and Britian) was of the school of the apostle John, who ruled the churches in Asia Minor, and therefore of a Greek, not Latin Roman, type." (Gordon, World Healers, p.78) "A large number of this Keltic community (Lyons, A.D.177)--colonists from Asia Minor--who escaped, migrated to Ireland (Erin) and laid the foundations of the pre-Patrick church." (Thomas Yeates, East Indian Church History, p.226) Tertullian, ca 200 A.D., wrote "by this time, the varied races of the Gµtulians, and manifold confines of the Moors, all the limits of the Spains, and the diverse nations of the Gauls, and the haunts of the Britons (inaccessible to the Romans, but subjugated to Christ)...In all which places the name of Christ who is already come reigns." (Tertullian, Answer to the Jews, chap. vii.) "He (Patrick) never mentions either Rome or the pope or hints that he was in any way connected with the ecclesiastical capital of Italy. He recognizes no other authority but that of the word of God. ...When Palladius arrived in the country, it was not to be expected that he would receive a very hearty welcome from the Irish apostle. If he was sent by pope Celestine to the native Christians to be their primate or archbishop, no wonder that stout-hearted Patrick refused to bow his neck to any such yoke of bondage." (Dr. Killen, Ecclesiastical History of Ireland, vol.1, pp.12-15) "Patrick rejected the union of church and state. More than one hundred years had passed since the first world council at Nicaea had united the church with the empire. Patrick rejected this model. He followed the lesson taught in John's Gospel when Christ refused to be made a king. Jesus said, 'My kingdom is not of this world' (John 18:36). Not only the Irish apostle but his famous successors, Columba in Scotland, and Columbanus on the Continent, ignored the supremacy of the papal pontiff. They never would have agreed to making the pope a king." (Truth Triumphant, pp.85,86) "Two centuries elapsed after Patrick's death before any writer attempted to connect Patrick's work with a papal commission. No pope ever mentioned him, neither is there anything in the ecclesiastical records of Rome concerning him. ...Patrick preached the Bible. He appealed to it as the sole authority for founding the Irish Church. He gave credit to no other worldly authority; he recited no creed. Several official creeds of the church at Rome had by that time been ratified and commanded, but Patrick mentions none. In his Confession he makes a brief statement of his beliefs, but he does not refer to any church council or creed as authority. The training centers he founded, which later grew into colleges and large universities, were all Bible schools. Famous students of these schools -- Columba, who brought Scotland to Christ, Aidan, who won pagan England to the gospel, and Columbanus with his successors, who brought Christianity to Germany, France, Switzerland, and Italy -- took the Bible as their only authority, and founded renowned Bible training centers for the Christian believers. ... Patrick, like his example, Jesus, put the words of Scripture above the teachings of men. He differed from the Papacy, which puts church tradition above the Bible. In his writings he nowhere appeals to the church at Rome for the authorization of his mission. Whenever he speaks in defense of his mission, he refers to God alone, and declares that he received his call direct from heaven." (Truth Triumphant, pp.82-84) "The monks sent to England 596 A.D. by Pope Gregory the Great soon came to see that the Celtic Church differed from theirs in many respects…Augustine himself Benedictine abbot…held several conferences with the Christian Celts in order to accomplish the difficult task of their subjugation submission to Roman authority…The Celts permitted their priests to marry, the Romans forbade it. The Celts used a different mode of baptism true baptism: immersion from that of the Romans…The Celts held their own councils and enacted their own laws, independent of Rome. The Celts used a Latin Bible the Itala unlike the Catholic's Latin Vulgate, and kept Saturday as a day of rest.” (A.C. Flick, The Rise of Medieval Church, p.236-327) "It seems to have been customary in the Celtic churches of early times, in Ireland as well as Scotland, to keep Saturday, the Jewish Sabbath, as a day of rest from labor. They obeyed the fourth commandment literally upon the seventh day of the week." (James C. Moffatt, D. D.,The Church in Scotland, Philadelphia: 1882, p.140) "In this latter instance they seemed to have followed a custom of which we find traces in the early monastic church of Ireland by which they held Saturday to be the Sabbath on which they rested from all their labours." (W.T. Skene, Adamnan Life of St. Columba, 1874, p.96) "It is probable that the primitive Christians kept the Pasch on the 14th of Nisan as determined by the Jewish authorities, and regarded it as the anniversary of the crucifixion. ...The churches of the Roman province of Asia...followed the older custom, keeping the Pasch on the 14th of Nisan, whatever the day of the week." (James F. Kenney, The Sources for the Early History of Ireland, Vol.1, pp.211, 212; Columbia University Press, New York, 1929) "...they ignorantly refuse to observe our Easter Pascha on which Christ was sacrificed, arguing that it should be observed with the Hebrew Passover on the fourteenth of the moon." (Bede, Historia Ecclesiastica, II, 19 wherein Bede quoted "Pope" John's words concerning the Celtic brethren)